PAKISTAN - Annual Research Journal Vol.

No 55, 2019

A STUDY OF PASHTO FOLKLORE: ITS ASPECTS AND

NATION-BUILDING IN PAKISTAN

Muhammad Ali Dinakhel*

Fakhr-ul-Islam**

Abstract
Folklore has an impact on national values. It helps in understanding
the ethnic and national identity. Individual and collective values of
people are found in their folklore. Pashtuns have their own culture and
history. Their folklore contributes to their national identity. They have
rich folkloric background. Pashtunwali is their folkloric and unwritten
constitution. They are proud of their folkloric code of life. Pashto
folklore and Pashtun folk culture is an expression of individual, ethnic
and national identity of Pashtuns. Folklore has further influenced
political, economic and socio-cultural structure of Pashtuns. A major
part of the national history of Pashtuns is seen in their folklore. It also
shows that folklore plays a pivotal role in establishing the national
history and national identity. One must look into these separate
folkloric and ethnic identities and subsequent narratives and ideas
before, during and after nation building. As we see that Pashtuns are
living on both sides of Durand Line and have historical, ethnic and
cultural ties with people across the border. Therefore in an
heterogeneous post-colonial states like Pakistan, where we see a
multitude of cultural practices and different folklores, Pashtuns’
integration in nation building process needs a special attention and
dialogue.
In our part of the world, a regional cultures are sidelined and silenced
through different mechanisms. This policy of marginalization creates
problems in the process of building a nation state and nation building.
One should give space to all of the cultures in a multicultural society. If
space is not given to all ethnic groups on the basis of their folkloric
identity, then discontent follows which may cause troubles for state. In
a multicultural society, everyone struggles for the visibility of their
folklore. So ignoring divergent folklores in the process of building of
nation state, may lead to the vanishing of indigenous wisdom. In this
regard stakeholders must include voice and feeling of more social

*
Research Associate/Lecturer, at Area Study Centre (Russia, China & Central
Asia) University of Peshawar, Pakistan.
**
Professor and Director at Pakistan Study Centre, University of Peshawar,
Pakistan.
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sectors. Folkloric similarities and common motifs can help in the

integration and nation building.
Multicultural States are facing problems in the process of nation-
building due to ethnic and cultural diversity. Broadly-shared language,
religion and international language are the tools used generally for
nation-building. In developing countries, sometimes, these tools fail
either due to movements of marginalized ethnic groups for maintaining
their identity or politicizing the issue of ethnic and cultural identity.
Economic, historical and cultural dimensions can greatly contribute to
the idea of nation-building. To understand earnestly the economic,
historical, linguistic, religious and cultural dimensions of nation-
building in a multicultural society, one ought to study all these
dimensions at grass-root level. Understanding and looking into these
dimensions from the lay man’s point of view is the part of folklore. As
we know that folklore contributes to social, cultural and political
narratives, therefore for complete understanding of the issues, ideas,
and questions of nation-building, folkloristic study of ethnic and
linguistic groups, within a state, is essential. This paper has taken into
account different aspects of Pashto folklore which can contribute to the
process of nation-building in Pakistan .The paper also discusses that
possible role of the State for promotion of Pashtun ethnic identity. In
this regard, enabling role of the state may promote pluralism, which
may encompass all sub cultures and folklores at provincial and
national levels. This support from the State, in terms of effort and
resources for different linguistic and ethnic groups, may lead to
effective nation-building.

Keywords
Nation-building, Pashtuns, Pashto, Folklore, Ethnic Identity, Culture,
National identity

Research Questions
What are various aspects of Pashto folklore? Which aspects of
Pashto folklore help in understanding and developing the idea of
Nation-building in a multicultural society like Pakistan? How and what
the State should do for Pashtun identity, in the light of their folklore, at
regional and national levels?

Methods as Potential Theoretical Framework

This research has been carried out in theoretical framework of
national and ethnic identity. For understanding of folkloristic basis of
nation-building a folkloristic approach has been adopted. It is said that
folklore is what folklorists study and folkloristic is as folklorists do
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((Peter J., and Frank J., 1991). Folkloristic is a multidisciplinary

subject. Its nature requires us to explore objects, ideas and events which
lie on the other side of our academic fence (Peter J., and Frank J.,
1991). A multi-disciplinary approach has been adopted for carrying out
this study because it is said that the serious study of folklore must
include methodology and theory culled from anthropology, sociology,
linguistics, history of religions, literary criticism, and so forth, to meet
the future challenges of this interdisciplinary field of inquiry (Korom,
2006). While carrying out this research the researchers have followed
the following three major aspects of the study of folklore: cross
cultural, holistic, and ethnographic field work ((Peter J., and Frank J.,
1991)
To sum up, the research methodology employed for this project
is that first of all Pashto folklore was collected from field and from
available documentary and other sources. It was studied and analyzed
in perspectives of ethnic identity and nation-building. After a deep
study and thorough analysis of Pashto folklore, concepts, ideas, issues
and problems related to nation building were separated and analyzed
further for understanding the issues and ideas of nation-building. After
a thorough analysis, compilation and documentation of the data a
conclusion and was derived.

Understanding Folklore

Folklore has an impact on the ethnic identity of a particular

ethnic group. We may know the basics of ethnic identity from the
folkloric studies. Same is the case of Pashtun’s ethnic identity which is
implicit in Pashto folklore. Before going on to describe Pashtun ethnic
identity in Pashto folklore, it is necessary to know about folklore. There
are numerous definitions of folklore but in the following definition, the
term ‘lore’ has been defined by providing a list of potential customs.
Folklore includes myths, legends, folktales, jokes, proverbs,
riddles, chants, charms, blessings, curses, oaths, insults, retorts, taunts,
teases, toasts, tongue-twisters, and greeting and leave-taking
formulas…. It also includes folk costume, folk dance, folk drama (and
mime), folk art, folk belief (or superstition), folk medicine, folk
instrumental music (e.g. Fiddle tunes), folk songs (e.g., lullabies,
ballads), folk speech (e.g., slang), folk similes (e.g., blind as a bat), folk
metaphors (e.g., to paint the town red), and names (e.g., nicknames and
place names), folk poetry ranges from oral epics to autograph-book
verse, epitaphs, latrinalia (writings on the walls on public bathrooms),
limericks, ball-bouncing rhymes, jump-rope rhymes, finger and toe
rhymes, dandling rhymes (to bounce children on the knee), counting-

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out rhymes (to determine who will be ‘it’ in games), and nursery
rhymes ((Peter J., and Frank J., 1991)
Folklore forms are not limited to the above list but they also
include graces, prayers, gestures, symbols, games, cries and calling of
those vendors who are roaming in streets, designs of quilt and
embroidery, recipes of various foods, etymologies of words etc., Based
on folk knowledge, those conventional and traditional sounds which
people use for giving commands to animals, and comments
traditionally made after emissions of body that is after sneezes etc
((Peter J., and Frank J., 1991)
From the study of all of the folkloric genres described in this
definition, one can easily know the basic information about a particular
ethnic group. While studying Pashto folklore, not all mentioned above,
but only a few genres have been studied and analyzed in the following
lines:

Nation Building and Folklore

Nation building and national integration are two different terms
but they are used in same meaning in this paper. The concept of nation
building has been defined in the following words.
the term nation-building covers a vast range of
physical, social, economic, and political phenomena
extending from physiological integration in a human
body, social integration in the fields of education,
language, legal systems or literature, to economic
integration of the advanced and the backward sectors
of a society and integration of the primordial groups
into a national community (Islam, n.d).
Pakistan is a multi-ethnic and multicultural country. How to
integrate variety of cultures and ethnicities into one nation, has been a
problem since its inception. So far we have not been able to achieve
that goal due to host of factors. Several steps taken towards that end
have proven counterproductive. Scholars opine that:
Since its creation in 1947, Pakistan has been in search
of a separate identity and legitimacy in order to
distinguish itself from India. Compared to India, it was
in a disadvantageous position because it adopted a new
name which was unfamiliar to most people of the
world. Since its creation, it has attached no such
glamour and romance to its past civilization and
culture as India. Therefore, to get recognition and
place, it had to construct its separate identity (Ali,
2011).
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The quest for separate identity of Indian Muslims through

which Pakistan was achieved, was carried on after the independence.
The forefathers incorporated that idea in the constitution of Pakistan. In
that scenario small ethnic groups have always tried to assert their ethnic
and national identity. Unfortunately that assertion was not taken
positively. The people at the helm of affairs took that move a
centrifugal tendency. They could not understand that these groups were
like variety of flowers that could be arranged beautifully in the bouquet
of one nation. That is how unity in diversity is all about. National and
ethnic movements have always started for unity, identity and rights of
the marginalized communities as stated by Smith in the following
words.
Nationalism as an ideological movement for attaining and
maintaining autonomy, unity and identity on behalf of a
population deemed by some of its members to constitute
an actual or potential 'nation'. In fact, this definition
embodies elements from both the ideology and the
language-cum-symbolism of the nation, with references
to wider sentiments and aspirations (Smith, 1991).
Pashtuns have themselves demonstrated their ability to ensure
unity in diversity in the areas they are living in, such as Pakistan and
Afghanistan. In both of these countries, Pashtuns are living in a multi-
cultural and multi-lingual societies. But despite this multi-culturalism,
they have not only maintained their identity but live with others in
mutual coexistence.
The roots of Pashtuns ethnic identity can be found in their
folklore. Therefore, the study of Pashto folklore is very important for
understanding the Pashtun ethnic identity. As this importance of
folklore in ethnic, regional and tribal identity has also been pointed out
by Carol Silverman in these lines. Since the last two centuries folklore
plays a pivotal role in legitimization of political regimes, defining
cultural and historical identities. Folklore is sometimes used by those
nations who are newly emerged for replacing ethnic, regional, religious
and tribal cultures with unified national culture (Silverman, 1989).
There are numerous benefits of the study of folklore. The most
significant one is that it helps in construction of ethnic identity as stated
in the following lines.
While an argument can be made for the benefits of the
study of folklore in order to encourage the self-
awareness of a repressed people and reinforce their
sense of pride in their traditions, folklore study is too

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often limited by nationalism and other provincial

feelings ((Peter J., and Frank J., 1991)
Ethnic folklore or the folklore describes ethnic identity, is a
significant indicator of a group’s traditional values. It is very important
to study folklore of various ethnic groups in a multi-ethnism society.
Sometimes, state wants mono-ethnic for the unity of the people of the
country. This so called mono-ethnism creates problems rather than
solving them. In the wake of repression, the relegated communities
start struggle for their ethnic and cultural identity. Besides, state also
attempts to take in control the folklore of various ethnic groups. This is
also a way of sidelining particular ethnic groups. This situation has
been described in a report stating that folklore is a tool by which the
policy of culture of mono-ethnism is implemented.
There are many forms of the interference of the government in
folklore activities. Some forms of government involvements are overt
and some are covert. Examples of overt form are patronizing of
festivals of folklore in educational institutions. On the other hand, the
covert form determines the ways and directions of the research of
folklore. Other type of government’s involvement in folklore is that it
adopts centralist policies about culture. These policies are often
inconsistent because preservation of traditional folklore mainly on
regional, ethnic and religious basis creates problems for a unified
folklore culture. That is why government adopts selective policyabout
the preservation of folklore because it is coupled with political aim
(Silverman, 1989).
In many ethnic communities of the world, the idea of
nationalism has close links with folklore of the peasants and other
marginalized groups. In 19th century this trend developed and the
native peasants were considered as indigenous people and identity of
the nation as stated in below report.
[in 19th century] the native peasants were viewed as the
sole and identity of the nation, and folklore was the
legitimate expression of the peasants. It is not an
accident, then, that the rise of nationalism coincided
with early collecting activities in folklore (Silverman,
1989).
From these points we can conclude that folklore helps in
protecting identity of an ethnic group. Ethnic groups have the roots of
their identity in their folklore and folk culture. Folklore and ethnicity or
ethnic identity are closely related. In 19th century Herder presented a
notion about nation with wide publicity and acceptance. He told that
every nation is like an organic entity which has its own cultural
institutions. Pure spirit and culture are usually reflected in a best way in
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peasants’ folk poetry. It is very important for sovereignty of a nation

that they must search pure and original spirit of their past cultural and
historical traditions. Likewise they should build their future on these
cultural, historical and traditional foundations (Silverman, 1989).

Representation of Pashtuns Ethnicity in Pashto Tappa

Pashto folklore has many genres. Tappa is the most popular
genre of Pashto folk poetry. Its formation is not attributed to any
particular poet. It is believed that, in general, it originated from female.
It consists of two lines. The first line contains nine syllables and the
second line contains thirteen syllables.Ethnic folklore is a significant
indicator of a group’s traditional values.
In Pashto folklore there are many references about ethnic origin
or asal nasal. A few proverbs about asal nasal (origin) are given below:

Translation: Either beauty or wealth can camouflage the (ethnic)

origin.

Translation: Either beauty or knowledge can camouflage the (ethnic)

origin.

Translation: You and I are from same origin, then how is it possible
that you have a good origin while I have a bad origin.
It is obvious from these proverbs, that ethnic origin or noble
blood is very important in Pashtun society. Some people from lower
races try to hide or change their identity due to inferiority complex.
There are also ways of changing and hiding ethnic origins. In the above
mentioned proverbs there are three ways of changing and concealing
identity and they are knowledge, wealth and beauty.
While studying and analyzing Pashto tappas, it can be observed
that Pashtun men and women are very proud on their ethnic and
national identity. This ethnic and national pride can be seen in the
following Pashto tappas.

(Raza, 1989)
Translation: All of the Pashtuns are as brave as lions/ when time
comes they fight in competition with others.

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In the first line of this tappa, a collective or a national pride has

been described. It reflects that although, the Pashtuns have jealousy
with each other but as a nation they praise everyone. It shows Pashtuns
national and ethnic pride.

)Raza, 1989(
Translation: If we don’t act bravely then what will we do? /Because
we are breast fed by a Pashtun mother.
Here, in this tappa, we also see that how Pashtuns feel pride in
adherence to Pashtunhood. It means that if someone is a child of a
Pashtun mother, he must show bravery.

(Taier,2012)
Translation: All of the Pashtuns are united/ may the disunity away
from them to disintegrate them.
Once again, the collective or national pride has been described
in this tappa.

(Taier,2012)
Translation: All of the Pashtuns are one in nang (bravery and honour)/
when it is war, they present their lives in competition with the enemy.

There are some common causes for which all Pashtuns stand
with each other and even they compete with each other. These common
causes are the basics of Pashtunwali, among them one is honor.

(Taier,2012)
Translation: O Pashtuns! Sacrifice your life and wealth/so that you
may not disown your country.

In the above tappa, patriotism and love of Pashtuns for their

homeland and soil has been depicted. They even don’t care about their
lives and wealth to be sacrificed for the sake of their homeland.

(Taier,2012)

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Translation: Pashtun is known everywhere/ he has a thin waist,

thinned by kamarband (a magazine belt fastened around the waist).
Bravery and warrior spirit of Pashtuns is seen in this tappa.

(Taier,2012)
Translation: when the sound of the sword of the Pashtun is heard/the
enemy flees from the battlefield.

PRIDE OF PASHTUN’S WOMEN

As mentioned earlier, Pashtun men feel pride in their ethnicity
and nationality. On the other hand, Pashtun women too feel pride in
their ethnicity and identity. They are not only resilient and brave but
wish to see their men courageous and patriots. These men might be
their fathers, brothers, husbands, sons and other such relatives. Their
sentiments and pride are described in the following tappas.

(Taier,2012)
Translation: If you qualify for competition/ then I will consider you
my beloved because after all I am a Pashtun woman.

(Raza, 1989)
Translation: I will be with you in the battlefield/ I am a Pashtun
woman and I won’t flee from swords.

( Shaheen, 1984a)
Translation: I was following Pashto (Pashtunhood) for you/ you
abandoned Pashtunwali, now why should I follow it?

( Shaheen, 1984a)
Translation: Pashtun girls passionately celebrate it/ when youths fight
with British troops.

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( Shaheen, 1984a)
Translation: A Pashtun died in battlefield/ Pashtun girls inscribing
khals (tattoos) of hisblood over their faces.

Translation: You are proceeding abroad, don’t worry / I am a Pashtun

girl and I will be waiting for your honor.

( Shaheen, 1984)

Translation: Sacrifice your life for the sake of the motherland/ so that
Pashtun girls remember you every time.

In the above tappas, Pashtun women have explicitly

demonstrated their bravery and liking for courageous partners. They
love their homeland and social traditions. Pashtun women are loyalist.
They never betray their beloveds and the motherland. It is generally
believed that Pashtun young men learn the art of gallantry from their
mothers. So in the process of nation building, they do not lag behind.

Reflection of Pashtun identity in Pashto proverbs

Proverbs lead us to the genre of folklore. These are sayings
which are full of wisdom and explain fact of life based on vast
experience of the older generation. They are transmitted to the other
generation metaphorically and formulaically. There are numerous
proverbs that describe the deep feelings and pride of Pashtuns
regarding their ethnicity. Following are given some proverbs that depict
these feelings:

Translation: Pashtun looks good by maintaining honor and

faithfulness.

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Translation: Pashtun is born at home and dies in the battlefield.

Translation: Pashtun knows only one way.

Translation: A Pashtun who does not follow his code of life, should be
buried in grave.

Translation: When the Pashtun takes revenge after hundred years,

even then he makes hurry.

Translation: Pashtun eats his meal on the table of others.

Translation: Pashtun does not take light burden.

Translation: Pashtun does everything but he forgets nothing.

The above proverbs show some basic characteristics of a

Pashtun. These include honor, bravery, faithfulness, generosity. He
passionately follows the principles of the Pashtun code of life, such as
revenge, hospitality and forbearance.

Self-Criticism
Besides good qualities, Pashtuns are not free from errors. They
recognize and criticize this fact in their folklore. So in many genres of
Pashto folklore, we find self-criticism by Pashtuns. Pashtuns know self-
criticism helps in reformation of a society and race. So they never
hesitate when it comes to their weaknesses. In this regard a few
proverbs are given below depict that criticism:

Translation: Pashtun follow half of the Quran and deny the other half.

Translation: Pashtun guards the looted house.

Translation: Pashtun loses the whole of his property and gets a small
portion of it for keeping garbage.
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Translation Pashtun is scared of either pir (saint) or of a ghost

Translation: Pashtun put the first where only nail can be

accommodated.

Translation: Pashtun says kafir (infidel) even to a good thing.

Translation: Pashtun sets himself on fire for the sake of honor.

As found in the tappas and proverbs discussed above, this

ethnic and national pride has led them to a code of conduct which is
known as Pashtu or Pashtunwali. The more they become proud on their
ethnicity the greater they show their attachmentto the Pashtun code of
life.

Ethnic Identity and Pashtunwali

The ethnic and national pride of Pashtun men and women as
described above, have led Pashtuns towards their code of conduct
which is known as Pashtunwali. There are some elements which are
considered necessary for Pashtunwali. They are: badal (revenge)
Melmastya (hospitality) Badraga/jalab (accompanying the strangers) ,
jarga (Traditional conflict resolution) , nang (honor) rewaj (customs
and traditions) , panah (asylum) , nanawate (petition for resolution of
dispute) , swara (giving hand of a girl from oppressor’s family to a
man of the affected family) hujra (maintaining a guest house),kalay
kalwighi (participation in ceremonies of the community), sharmala*
and the like. All those who don’t observe these basic principles of
Pashtunwali are excluded from Pashtun community. Thus Pashtunwali
has become a code of conduct and a part and parcel of Pashtun ethnic

*
Sharmala is a kind of jarga, usually called by the offender or his
representatives, to seek a negotiated settlement of a quarrel opr feud. Such a
jarga has to negotiate between the parties and affect a settlement, in which the
offender may have to agree to a compensation in some form or agree to give a
daughter in marriage.( Sultan-i-Rome, The North-West Frontier (Khyber
Pakhtunkhwa) Essays on History, Karachi, Oxford University Press, 2013,
p.108)

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identity. From the following few tappas, we can easily know about the
essence of Pashtunwali:

(Sultan-i-Rome, 2013)
Translation: A Pashtun holds on fast to Pashtunwali/ If he fails to do
so. A Pashtu woman does not accept him as husband.

(Taier,2012)
Translation: O my beloved! I am not without Pashto (Pashtun code of
conduct)/the one who abandons Pashtunwali, should be expelled from
his country.

(Taier,2012)
Translation: I was doing adhering to Pashtunwali for your sake /Now
as you have abandoned Pashto (i.e. Not adhering to Pashtunwali), then
what for should I follow it?

(Taier,2012)
Translation: Listen! O people! Pashtunhood (or Pashtunwali) is not
easy to observe/ those who abide by it, get around by with broken ribs.

(Taier,2012)
Translation: I swear by your Pashtunwali/I will get you on the cost of
my head (I will pay my head for you).

(Taier,2012)
Translation: On one side is Pashtunwaliand on the other side is love/I
feel sorry for the faithlessness of my beloved.

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Criticism on Pashtunwali

Despite the fact that Pashtuns know about the demerits of Pashtunwali
but still they are following it religiously. Looking at the following
proverbs, we notice a bitter criticism on Pashtunwali by Pashtuns
themselves:

Translation: Pashtunwali is fifth religion [for Pashtuns].

Translation: Pashtuns have antagonism like donkey.

Translation: Pashtunwali is half of the infidelity.

Sometimes there occur internal crisis in a multicultural society

and the government tries to suppress the various ethnic groups to
promote monotheism. Monotheism is in a sense homogenization and
social harmony. In this perspectives, the government can also take help
from folklore because the most suitable policy in implementing mono-
ethnism is passing through folklore. The government involvement in
folklore has two ways that are overt and covert, by this way
government can utilize folklore (Silverman, 1989). Cultural similarities
are always there, reflected especially in folklore. Therefore, these
similarities can bring together different ethnic groups as described in
the following passage.
Folklore research has shown that tales, and many other
items of folklore, have travelled from culture to culture
and across national and linguistic boundaries
throughout history. While each people may leave their
special impression on a tale, no one culture can claim
ownership (Claus, 1991).
To bridge the gap and to link people of various cultures, we
should discover common folkloric motifs so that people of different
cultural backgrounds may come together. This is important for their
development, prosperity and peace.

Conclusion
Pashtuns, as an ethnic group, have their own language, culture
and history. Their ethnic identity and pride are deeply rooted in their

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folklore and folk culture. So their pride on their ethnicity has become
part and parcel of their everyday life. This ethnic pride has deeply
influenced their way of life.Hence, it has become their code of life
which is called Pashtunwali. The pride of Pashtuns on their ethnicity
has played a great role in the development of Pashto language,
literature and culture. In almost all of the genres of Pashto folklore,
Pashtun’s ethnicity, nationalism and pride on their ethnicity can be
observed. In short, the Pashtun folklore can help us in understanding
Pashtuns and their way of life. The Pashtun folklore clearly tells us that
they are fond of keeping their identity above all other considerations. In
the nation building process, they can be accommodated by recognizing
their distinction. Like other nationalities of Pakistan, Pashtuns have
legitimate right to be recognized as distinct group. Their language,
literature, folklore and culture need to be preserved and promoted. Only
the policy of inclusiveness can ensure effective nation building. If
Pakistan really wants to promote multiculturalism and multi-ethnicism,
then it should give space to all ethnic groups, their languages, folklores
and their cultures. The state should own and promote this diversity.
Only through its promotion, unity in diversity may be maintained.

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Claus, Peter J., and Frank J. Korom,( 1991) Folkloristics and Indian Folklore,
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Sultan-i-Rome,(2013)The North-West Frontier (Khyber Pakhtunkhwa) Essays
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